Hakim-hakim 3:31

3:31 After Ehud ¹  came ²  Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, ³  delivered Israel.

Hakim-hakim 4:21

4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. ⁴  She crept up on him, drove the tent peg through his temple into the ground ⁵  while he was asleep from exhaustion, ⁶  and he died.

Hakim-hakim 7:16

7:16 He divided the three hundred men into three units. ⁷  He gave them all trumpets and empty jars with torches inside them. ⁸ 

Imamat 26:8

26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword.

Yosua 23:10

23:10 One of you makes a thousand run away, ⁹  for the Lord your God fights for you ¹⁰  as he promised you he would. ¹¹ 

Yosua 23:1

Joshua Challenges Israel to be Faithful

23:1 A long time ¹²  passed after the Lord made Israel secure from all their enemies, ¹³  and Joshua was very old. ¹⁴ 

1 Samuel 14:6

14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene ¹⁵  for us. Nothing can prevent the Lord from delivering, whether by many or by a few.”

1 Samuel 14:14

14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre.

1 Samuel 17:49-50

17:49 David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground.

17:50 ¹⁶ David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand. ¹⁷ 

1 Samuel 17:1

David Kills Goliath

17:1 ¹⁸ The Philistines gathered their troops ¹⁹  for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah.

Kolose 1:27-28

1:27 God wanted to make known to them the glorious ²⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ²¹  and teaching ²²  all people ²³  with all wisdom so that we may present every person mature ²⁴  in Christ.

[3:31]  ¹ tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.

[3:31]  ² tn Heb “was.”

[3:31]  ³ tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.

[4:21]  ⁴ tn Heb “took a tent peg and put a hammer in her hand.”

[4:21]  ⁵ tn Heb “and it went into the ground.”

[4:21]  ⁶ tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”

[7:16]  ⁷ tn Heb “heads.”

[7:16]  ⁸ tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.

[7:16]  sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.

[23:10]  ⁹ tn Or “chases a thousand.”

[23:10]  ¹⁰ tn Heb “for the Lord your God, he [is] the one who fights for you.”

[23:10]  ¹¹ tn Heb “as he said to you.”

[23:1]  ¹² tn Heb “many days.”

[23:1]  ¹³ tn Heb “the Lord had given rest to Israel from their enemies all around.”

[23:1]  ¹⁴ tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following verse.

[14:6]  ¹⁵ tn Heb “act.”

[17:50]  ¹⁶ tc Most LXX mss lack v. 50.

[17:50]  ¹⁷ tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.

[17:1]  ¹⁸ tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.

[17:1]  ¹⁹ tn Heb “camps.”

[1:27]  ²⁰ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ²¹ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²² tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²³ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²⁴ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.